صور الصفحة
PDF
النشر الإلكتروني

DOCTRINAL AND ETHICAL.

1. This first discourse of Zophar's resembles that of Eliphaz, and still more that of Bildad, both in respect of the rebuke with which it begins ("who can hear such words in silence ?" etc.) and in respect of the union of promise and warning at the close. It proceeds from the same theological and ethical premises as those of the two previous speakers, in so far as it puts God's absolute perfection and exaltation (here more particularly on the intellectual side, the illimitability of His knowledge and His wisdom) in solemn and emphatic contrast with the short-sighted limitation of man, and thence derives man's obligation in all circumstances to draw nigh to God as a penitent, and to confess himself before Him as guilty and deserving of punishment. Not less does it resemble those two preceding arraignments of Job in respect of form, in the strength of its expressions, in the poetic loftiness and figurative richness of its descriptions, qualities which shine forth with especial brilliancy in the passage where the Divine wisdom is described as being high as heaven, deep as hell, long as the earth, and broad as the sea (vers. 7-9). Moreover the comparatively correct orthodoxy of its positions and arguments, the absence of everything that would decidedly contradict the doctrinal and ethical tradition of pious Old Testament worshippers of Jehovah (worshippers of Eloah), the circumstance that nowhere is there even any excessive work-righteousness and legal harshness visible (particularly not in ver. 14)-all this exhibits Zophar to us as a kindred soul with Eliphaz and Bildad. and his stand-point as most intimately related to theirs.

2. That, however, which marks the difference between this discourse, as to its contents and tendency, and those of the two former speakers -a difference, too, which is not to the advantage of the speaker-is its tone, which is immeasurably more violent. Its attack on the sorely | tried sufferer, who so greatly needed a merciful and tender treatment, is harsher, more pointed and personal. At the very beginning (vers. 2-3) the bitter charge is hurled at his head that his speech was "a torrent of words" and "empty talk." To the expression "an empty pate," which is here applied to him, is added in vers. 11-12 a description of vain, hollow-pated, stubborn people (who are like the wild ass), which points with unmistakable significance to Job. And in the closing passage (ver. 20), which points out the hopeless destruction of the wicked, there is no trace of the delicacy and urbanity of his two predecessors, at the close of whose discourses, the tone of promise altogether predominates over that of threats and warnings. The discourse at this very point shows a decidedly perceptible advance beyond the two which precede towards inconsiderate harshness. "Eliphoz barely appended a slight warning; Bildad briefly blends it with his promise by way of contrast; Zophar adds a verse which already looks like the advanced picket of an army of similar harsh menaces in chs. xv., xviii., xx.' (Ewald). Again, the exceedingly personal and

[ocr errors]

|

unqualified way in which Zophar in ver. 6 reproaches Job with his guilt, and suggests that there must be not a little of it that is overlooked by God, as well as the not less personal and humiliating demand that he should repent and renounce all unrighteousness as a conditio sine qua non of his restoration to divine favor (ver. 13 seq.) exhibit a certain advance on the part of this speaker beyond the stand-point of the two former. Instead of reckoning himself as belonging to those who need repentance and purification, as Eliphaz does very distinctly, and Bildad also, at least to some extent, Zophar, when he reminds Job of the duty of acknowledging his sins and repenting of them, speaks only in the second person. He thus sets himself up before him as a rigid censor and accuser, and assumes the character of an advocate of God, who himself needs no correction. As a consequence all that he says in the way of positive instruction, or produces out of the store of his monotheistic Chokmah-tradition, loses for Job its proper moral value and its determining power. Even the description of the abysmal vastness and unsearchableness of the Divine nature and intelligence in ver. 7 seq, grand as it is in itself, must seem cold to Job, and pass away without leaving any impression on him; for no softening ray of heartfelt brotherly love, and of a humble realization of grace falls on this magnificent picture of the Divine omniscience and wisdom. That picture can and should in truth produce only terror and trembling; for in whichever of the four directions we turn, whether toward the heights of heaven, or the depths of hell, or the lengths of the earth, or the breadths of the sea, nowhere do we discover any bridge hospitably inviting and facilitating our advance. We find no experience, not even a presentiment of the love-power of Christ's cross, which fills and pervades the abysmal depths of the divine nature. There is to be found as yet no trace of that knowledge of God, which Paul in Eph. iii. 18 describes as a "comprehending... what is the breadth and the length and the depth and the height:" a comprehension which indeed belongs only to the "saints" of the New Dispensation, which is produced only by the cross of the Redeemer as the solution of all contradictions (comp. also Eph. iv. 8-10), and which can be acquired and appropriated only at the feet of the Crucified One. The

It is a favorite thought of many of the Church Fathers that the Cross of Christ is a power which mediates and reconciles the discords and oppositions between all parts of the universe (as though accordingly it sent its roots down into the under-world, its head up into heaven, while with both arms it lovingly embraced the broad expanse of earth and air). This thought is elaborated for the most part in connection with Eph. iii. 18 (ch. iv. 8-10), but occasionally also with reference to Job xi. 8, 9. So by B.sil the Great 32); by Rufinus (Expositio Symb. Apostolici); (comm. on Isai. ii.); by Gregory of Nyssa ( Catech. Magna, c. by Coel. Sedulius (Mirabilia Div. V. 297, 54); by John of Damascus (De fide orthod. iv. 12), etc. The same may be said of m ny mod rn mystics and the sophists, such as Paader, St. Martin, Görres, J. F. v. Meyer. Comp. especially the last named's "Blätter f. hohere Wahrheit," Vol. VII.. page 145 seq.: "The Cross points upward and downward, to the right and to the left; this fourfold direction designates the All, on which and from which its influence acts. Its head uplifts itself to the throne of God, and its root reaches down to hell. Its arms stretch out from the rising of the sun to the going down of the same, from pole to pole. In it heaven and earth are united, in it appeased; in it things which are most strongly opposed are

these. For the heaven of the heavens cannot contain Thee, says Solomon in his prayer (1 Ki. viii. 27).-CoCCEIUS: It is no longer necessary that we should wish for one who might either ascend to heaven, or descend to hell, or depart beyond the sea. In Christ we have One who came from heaven, who returned from hell, who measures the earth and the sea with a span. In Him all things are open and clear to us.STARKE: If man is not capable of searching out so many things in nature, how much less can he with his narrow understanding comprehend God s nature, and His wise government (Wisd. ix. 16)!-HENGSTENBERG (on ver. 10 seq): It is here that we first see quite clearly in what respect Zophar asserts the claims of the Divine wisdom against Job, as being that, namely, by virtue of which God penetrates the depths of the human heart and life, which to man himself are utterly inaccessible and hidden. He in rendering His judgment has all facts and data at His control, whereas to man only a small part is accessible.

deficiency in this knowledge of God, which Zo- | for its greatness is not included within all of phar here exhibits is indeed on his part essentially not criminal, resting as it does on the fact that neither to him, nor to his associates, nor to Job himself, had the mystery of justification by faith been openly revealed as yet (comp. Brentius: "Zopliar and the other friends of Job seem to be entirely ignorant of what the Gospel and faith in God's promise can effect; they argue against Job as though no one could ever be justified before God by faith"), and that as to his general position he belonged to that immature and imperfect stage of development in the education of the human race, when it was impossible as yet to advance beyond a rigid contra-position of the Godhead and the creature. He must, however, be to the last charged with criminal and guilty conduct in this, that he uses his insight into that heavenly immeasurable superiority of the Divine knowledge over the human (or, which is the same thing: his doctrine that the divine wisdom represents all men as sinful and foolish) with merciless severity against Job, deeply wounding him with it as with a sword, without making even a single attempt to soften the application, or to use this two-edged weapon in a considerate and conciliatory spirit.

3. It is easy to see accordingly what in Zophar's discourse must be censured as one-sided and unfriendly, and what on the other hand remains as really beautiful and valuable religious and moral truth. The latter is limited essentially to the inspired eulogy of the Divine wisdom and omniscience in ver. 7 seq.,-a description which in power and beauty is not, indeed, equal to that presented in the introductory part of Ps. cxxxix., but which furnishes nevertheless one of the most note-worthy Old Testament parallels of that passage. It is in the more detailed exhibition of the individual beauties and profound truths of this eulogy of Divine wisdom that we are principally to find the

HOMILETICAL AND PRACTICAL Suggestions of this Discourse.-It is neither necessary nor advisable to subdivide it in thus treating it. For as vers. 2-5 are simply introductory to the main theme, so vers. 13-20 show how the wisdom of the Most High, incomprehensible in itself, and His omniscience, can alone become comprehensible to man, thus furnishing the basis for the practical and hortatory part, in which every homily on such a theme as the present one must find its issue. The whole is to be left in its organic connection. The following hints however may serve for the treatment of particular passages.

Ver. 7. ECOLAMPADIUS: By the four greatest dimensions of the greatest things the idea of supreme perfection is conveyed. . . . Wisdom is higher than the heaven, deeper than hell, broader than the sea, and longer than the earth,

reconciled and made one." Comp. also the remarks of Ecolampadius, Cocceius, etc., cited below [Homiletical and Practical].

Ver. 13 seq. COCCEIUS: As there was impudence in the Pharisee's lifting up of his hands (Luke xviii. 11 seq.), so there is deception in the hypocrite's beating of the breast. These gestures easily degenerate. The best prayers are those which make the least noise, and which are poured out in the secret recesses of the heart to Him who seeth in secret, and rewardeth openly, who is the "Hearer of the heart, not of the voice," as Cyprian says.-STARKE: True penitence and believing prayer are the means by which calamity is warded off, and prosperity and blessing procured (Judith viii. 12 seq.) With true repentance, however, there must be associated (as in the case of Zacchaeus, Luke xix. 8) an earnest purpose to reform the life.

Ver. 15 seq. BRENTIUS: What therefore shall be to the man who directs his own heart, who stretches out his hands toward God, and who purges his works of sin? He dares to lift up his face before God, without spot, without crime; for if conscience, sin, or Satan should accuse us it is God who justifies; it is Christ who died and rose again, and the Christian shall rise together with Him.... All these promises are fulfilled in the Church, in which by faith tears are wiped away, and mourning disappears (Rev. xxi. 4); the body indeed suffers pain, but the inward man is renewed day by day (2 Cor. iv. 16).

Ver. 20. STARKE: The Divine threatenings are to be applied to the soul that rests in careless security, but not to the soul that is tried with temptation and anguish (2 Thess. v. 14).HENGSTENBERG; Job had spoken of death as his only hope. Very true, says Zophar, it is the only hope, if thou remainest as thou art! Zophar is quite right in making all Job's hope, and all his salvation depend on his knowing himself as a sinner. His error begins only when he comes to determine more particularly the way and mode of recognizing sin, when-that is-be treats sinners and transgressors as convertible terms. In his sense Job could not acknowledge himself a sinner.

B.-Job's Reply: Attack upon his friends, whose wisdom and justice he earnestly questions:

CHAPTERS XII-XIV.

1. Ridicule of the assumed wisdom of the friends, who can give only a very unsatisfactory de scription of the exalted power and wisdom of the Divine activity:

[blocks in formation]

2 No doubt but ye are the people, and wisdom shall die with you.

3 But I have understanding as well as you; I am not inferior to you;

yea, who knoweth not such things as these?

4 I am as one mocked of his neighbor,

who calleth upon God, and He answereth him;

the just, upright man is laughed to scorn!

5 He that is ready to slip with his feet

is as a lamp despised in the thought of him that is at ease.

6 The tabernacle of robbers prosper,

and they that provoke God are secure;

into whose hand God bringeth abundantly.

7 But ask now the beasts, and they shall teach thee, and the fowls of the air, and they shall tell thee:

8 or speak to the earth, and it shall teach thee, and the fishes of the sea shall declare unto thee.

9 Who knoweth not in all these

that the hand of the Lord hath wrought this? 10 In whose hand is the soul of every living thing, and the breath of all mankind.

11 Doth not the ear try words,

and the mouth taste his meat?

12 With the ancient is wisdom;

and in length of days understanding.

13 With Him is wisdom and strength,

He hath counsel and understanding.

14 Behold He breaketh down, and it cannot be built again;
He shutteth up a man, and there can be no opening.
15 Behold, He withholdeth the waters, and they dry up;
also He sendeth them out, and they overturn the earth,

16 With Him is strength and wisdom;

the deceived and the deceiver are His. 17 He leadeth counsellors away spoiled, and maketh the judges fools.

18 He looseth the bond of kings,

and girdeth their loins with a girdle.

19 He leadeth princes away spoiled, and overthroweth the mighty.

20 He removeth away the speech of the trusty, and taketh away the understanding of the aged. 21 He poureth contempt upon princes,

and weakeneth the strength of the mighty.

22 He discovereth deep things out of darkness,

and bringeth out to light the shadow of death.

23 He increaseth the nations and destroyeth them;

He enlargeth the nations, and straighteneth them again.

24 He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way.

25 They grope in the dark without light,

and He maketh them to stagger like a drunken man.

2. The resolution to betake himself to God, who, in contrast with the harshness and injustice of the friends will assuredly do him justice:

CHAPTER XIII. 1–22.

1 Lo, mine eye hath seen all this,

mine ear hath heard and understood it.

2 What ye know, the same do I know also; I am not inferior unto you.

3 Surely I would speak to the Almighty, and I desire to reason with God.

4 But ye are forgers of lies,

ye are all physicians of no value.

5 O that ye would altogether hold your peace, and it should be your wisdom.

6 Hear now my reasoning,

and hearken to the pleadings of my lips.

7 Will ye speak wickedly for God,

and talk deceitfully for Him?

8 Will ye accept His person?

will ye contend for God?

9 Is it good that He should search you out?

or as one man mocketh another, do ye so mock Him?

10 He will surely reprove you,

if ye do secretly accept persons.

11 Shall not His excellency make you afraid? and His dread fall upon you?

12 Your remembrances are like unto ashes, your bodies to bodies of clay.

13 Hold your peace, let me alone that I may speak, and let come on me what will.

14 Wherefore do I take my flesh in my teeth, and put my life in mine hand?

15 Though He slay me, yet will I trust in Him:

but I will maintain mine own ways before Him.

16 He also shall be my salvation:

for a hypocrite shall not come before Him.

17 Hear diligently my speech,

and my declaration with

your ears.

18 Behold now, I have ordered my cause;

I know that I shall be justified.

19 Who is he that will plead with me?

for now, if I hold my tongue, I shall give up the ghost.

[merged small][ocr errors]

3. A vindication of himself, addressed to God, beginning with the haughty asseveration of his own innocence, but relapsing into a despondent cheerless description of the brevity, helplessness, and hopelessness of man's life:

CHAPTER XIII. 23—XIV. 22.

23 How many are mine iniquities and sins?

make me to know my transgression and my sin.

24 Wherefore hidest Thou Thy face,

and holdest me for Thine enemy?

25 Wilt Thou break a leaf driven to and fro? and wilt Thou pursue the dry stubble?

26 For Thou writest bitter things against me,

and makest me to possess the iniquities of my youth.

27 Thou puttest my feet also in the stocks,

and lookest narrowly unto all my paths;

Thou settest a print upon the heels of my feet.

28 And he, as a rotten thing, consumeth, as a garment that is moth-eaten.

CHAPTER XIV.

1 Man that is born of a woman,

is of few days, and full of trouble.

2 He cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not.

3 And dost Thou open Thine eyes upon such an one, and bringest me into judgment with Thee?

4 Who can bring a clean thing out of an unclean? not one!

5 Seeing his days are determined,

the number of his months are with Thee,

Thou hast appointed his bounds that he cannot pass; 6 turn from him that he may rest,

till he shall accomplish, as an hireling, his day.

7 For there is hope of a tree,

if it be cut down, that it will sprout again,

and that the tender branch thereof will not cease.

8 Though the root thereof wax old in the earth, and the stock thereof die in the ground;

9 yet through the scent of water it will bud, and bring forth boughs like a plant.

10 But man dieth, and wasteth away!

yea, man giveth up the ghost, and where is he?

11 As the waters fail from the sea,

and the flood decayeth and drieth up:

12 so man lieth down and riseth not:

till the heavens be no more, they shall not awake,

nor be raised out of their sleep.

13 O that Thou wouldest hide me in the grave,

that thou wouldest keep me secret until Thy wrath be past, that Thou wouldest appoint me a set time, and remember me! 14 If a man die, shall he live again?

« السابقةمتابعة »